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The *Yi Guan* (Canon of Medicine) states: In winter, when severe cold and lethal qi are encountered, if illness occurs immediately upon exposure, it is named Cold Damage (Shanghan). If it does not manifest immediately, the cold toxin hides in the skin and muscles; by spring it transforms into Warm Disease (Wenbing), and by summer into Summerheat Disease (Shubing). Summerheat disease is characterized by extreme heat, heavier than warm disease. Once transformed into warm disease, it can no longer be referred to as cold; its manifestations are aversion to cold absent and thirst present. Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) were established for immediate-onset Cold Damage; what do they have to do with warm-heat diseases? Although the origin of the pathogen is the same, the time of onset differs. Zhang Zhongjing should have had separate formulas for treating these conditions, but because these formulas have been lost and cannot be verified, various schools have debated endlessly, and the matter remains unclear to this day. So, how should one treat warm diseases? I have a method; let me explain it clearly. The *Neijing* (Inner Canon) says: "Those who are not averse to cold but are thirsty." Not being averse to cold indicates that there is no cold pathogen on the exterior; thirst indicates that Kidney Water (Jin Ye, body fluids) is dry and depleted. This is generally because the person has inherent internal fire. When exposed to cold in winter, although injured, the damage is not severe; because there is internal fire, the cold cannot penetrate deeply, so the disease manifests immediately. However, the cold qi lies dormant in the skin and muscles. From winter solstice to the third or fourth month of spring, after a long duration, the fire is depressed within by the cold for a long time, boiling and depleting the Kidney Water. Jia Wood (Liver/Gallbladder Yang Wood) is Yang Wood, relying on Gui Water (Kidney Yin/Water) for nourishment. Since Kidney Water is depleted, when the strong Wood becomes prosperous at this time, it lacks the root for growth and moistening, resulting in fever and thirst. This is not due to an external contraction. Haizang (Zhang Yuansu) claimed that new pathogens awaken old ones, which is also incorrect. If there were a new contraction, there would be aversion to cold. I use Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill) to nourish the Water, and Chaihu (Bupleuri Radix) and other acrid-cool herbs to soothe the depression of Wood. It works instantly, and many people have been saved by this formula. I have further expanded upon this. All cases of Cold Damage contracted in winter are also Depressed Fire syndromes. If the person lacks internal fire, it is a direct transmission (Zhizhong) to the organs. Because they have internal fire, the pathogen moves from hair follicles to muscle, and from muscle to zang-fu organs. Nowadays, people say that cold pathogens transmit inward and transform into heat, that cold changes into heat. If it is said to be a cold pathogen, why does it enter the interior and turn into heat? How can it change into heat? They do not realize that this is the fire within the body itself, depressed by cold and unable to vent, step by step retreating inward. After many days, it becomes purely heat without cold. Therefore, Sanhuang Jiedu Tang (Three-Yellow Detoxification Decoction) is used to clear the fire. Shengma (Cimicifugae Rhizoma) and Gegen (Puerariae Radix) employ the method of "venting depressed fire" (Huo Yu Fa Zhi). The Three Chengqi Decoctions (San Chengqi Tang) employ "purging earth depression" (Tu Yu Duo Zhi). Xiaochaihu Tang (Minor Bupleurum Decoction) employs "reaching wood depression" (Mu Yu Da Zhi). This principle is simple and easy to understand, but it has been obscured by the complex theories of meridian transmission and the Six Channels, leading to fragmentation and divergence. If one claims that any syndrome with fever, headache, stiff neck, eye pain, nasal dryness, hypochondriac pain, and bitter taste must be treated as Cold Damage, and uses Cold Damage formulas, this is misguided. In winter, for true Cold Damage, I treat only Mahuang Tang and Guizhi Tang as Cold Depression. For all others where aversion to cold is absent, I treat them as Depressed Fire. This was the innovative theory of Zhao Xianke (Zhao Shi). Those who heard of it were naturally shocked. Later, reading Yu Tianmin's *Zhiren Zhuan*, it stated: "Transmitted Cold Damage is a Depressed Disease." Examining the *Neijing*, the Yellow Emperor asked: "When humans are injured by cold, why does it transmit and become heat?" Qibo answered: "Cold qi condenses externally, causing internal depression. If the pores (Couli) are tight and the sweat glands (Xuanfu) closed, qi cannot circulate freely. Dampness knots internally, and external and internal factors clash; severe cold generates heat. Thus, injury by cold turns into heat, and sweating cures it." From this, the principle of external condensation and internal depression is known. Observing this, it is clear that Cold Damage is Depressed Fire.

The *Neijing* states: "For Wood depression, reach it (Da); for Fire depression, vent it (Fa); for Earth depression, purge it (Duo); for Metal depression, drain it (Xie); for Water depression, restrain it (Zhe)." However, regulating qi, excess is restrained by the method it fears, which is called purging. Commentators on the *Neijing* interpreted "reaching" and "vomiting" as making things smooth and unobstructed. "Venting" and "sweating" mean dispersing. "Purging" and "downward draining" mean removing obstruction. "Draining" refers to渗泄 (promoting urination/drainage) and releasing the exterior. "Restraining" means controlling rebellious upward movement. It is said that most diseases arise from depression (Yu), meaning suppression and lack of flow. The five methods in the *Neijing* address depression caused by the overacting of the Five Movements (Wuyun). Zhu Danxi said: "When Qi and Blood are harmonious, no disease arises; once there is stagnation, various diseases occur." He formulated the theory of Six Depressions and created Yueju Wan to treat them: Qi, Dampness, Heat, Phlegm, Blood, and Food. He used Xiangfu (Cyperi Rhizoma), Fuxiong (Chuanxiong Rhizoma), and Cangzhu (Atractylodis Rhizoma) to open depression and promote Qi flow, arguing that Qi depression leads to Dampness stagnation, Dampness stagnation creates Heat, Heat depression creates Phlegm, Phlegm stagnation impedes Blood flow, and Blood stagnation impairs Food digestion. These six are pathological products. With this theory emerging, the intent of the *Neijing* became obscure, and further obscured by erroneous commentaries, leaving the understanding of Depressed Diseases unclear for a long time. If one could divine and expand upon this, one would understand more than half of all diseases in the world. Regarding the errors in commenting on the *Neijing*: stating that "reaching" means vomiting is flawed. Vomiting contains a dispersing quality. Generally, Wood depression involves the Shaoyang Gallbladder channel, half-exterior and half-interior, often presenting with acid regurgitation. Although vomiting has some dispersing benefit, saying it is harmless is insufficient. One cannot equate "vomiting" with "reaching." "Reaching" means flourishing and smooth flow. Wang Andao said: "The Liver is impatient; anger causes Qi rebellion, distension in the hypochondrium, and fire flaming upward. If bitter-cold and acrid-dispersing herbs fail, use ascending and dispersing herbs, combined with Jueyin guiding herbs for counter-treatment." Similarly, for chronic wind entering the middle causing loose stools, or clear Qi sinking causing loose stools without external wind, use light and ascending agents to lift and disperse. All these are methods of "reaching." "Venting fire" means sweating. Dongyuan's Shengyang Sanhuo Tang is an example. Stop when the pathogenic force is exhausted. Actually, venting and reaching are not far apart. Fire resides within Wood; Wood depression causes Fire depression, a causal relationship. Reaching is a way to vent; using reaching herbs to vent yields results, though this is not merely sweating. Sweating can cure, but when fire is depressed internally, profuse sweating often occurs; one must vent it correctly. "Purging earth depression" means downward purging. For fullness and abdominal distension with severe pathology that cannot be quickly resolved, light formulas are ineffective; use heavy, salty-cold purgatives to seize the momentum and calm it. This is the meaning of downward purging. My view is that purging is not limited to downward action. The Stomach belongs to Earth. If food blocks the Stomach, with pulse present below but absent above, vomiting is indicated; failure to vomit leads to death. The *Neijing* says: "For high locations, induce vomiting (Yue)." Using vomiting as supreme purging to alleviate Stomach Earth depression is acceptable. "Draining metal depression" applies to Lung Qi fullness, chest oppression, and仰息 (breathing with difficulty lying flat). Without herbs that resolve and benefit Lung Qi, unblocking is impossible. The term "releasing the exterior" fully covers the meaning of draining Metal depression; there is no need to additionally promote urination, though drainage is inherent. Moreover, promoting urination is the treatment for Water depression. Only "restraining water depression" is difficult to interpret. I believe the four sentences "regulating qi..." are not a summary of the previous text, but specifically explain "restraining," fearing misunderstanding, repeating these points to clarify. It means water depression and blockage can be cured by regulating Qi. As the *Neijing* states: "The Bladder is the official of the reservoir, storing fluids; when Qi transforms, they exit." The Lung is the source of Kidney Water. For blocked water pathways, lifting Lung Qi opens the upper orifices, which then opens the lower orifices. For excess, overflowing into limbs causing edema like flooding, one must restrain it by its fear. What Water fears is Earth. If Earth is weak and cannot control Water, lacking restraint, it acts recklessly. Here, tonifying Spleen Earth allows it to control Water, so water pathways clear naturally. The "benefit without draining" is the so-called purging. With this explanation, "restraining" connects with "purging" in the text, clarifying the meaning of restraining. Furthermore, the East corresponds to Wood. Wood is the vital energy of generation, i.e., Fire in the void attached to Wood. Wood depression causes Fire depression within Wood. Not only this: Fire depression causes Earth depression; Earth depression causes Metal depression; Metal depression causes Water depression. The Five Elements interact causally, a natural law. As Zhu Xi said, pushing forward step by step, it is knowable and exhaustive. Because they are causally linked, I use one formula to treat Wood depression, and all depressions heal consequently. What is this formula? Xiaoyao San (Free and Easy Wanderer Powder). Among its ingredients, Chaihu (Bupleuri Radix) and Bohe (Menthae Haplocalycis Herba) are the most excellent. The Gallbladder Wood in the human body is the Shaoyang Qi of Jia Wood. Its Qi is tender, like grass piercing the ground, just emerging but not yet extending. If depressed by cold wind at this stage, it wilts and is suppressed, unable to extend upward. Failure to extend leads to attacking Spleen Earth, causing Metal and Water diseases simultaneously. Only with warm wind can the depressed Qi flow smoothly. Wood likes wind; wind shaking brings comfort, whereas cold wind is feared. Warm wind is the "willow wind that does not chill the face," which Wood loves. Chaihu and Bohe are acrid and warm. The acridity allows dispersion; the warmth enters Shaoyang. Such is the subtlety of ancient formula creation. For severe cases, add Zuojin Wan (Left Metal Pill) to the formula. Zuojin Wan contains only Huanglian (Coptidis Rhizoma) and Wuzhuyu (Evodiae Fructus). Huanglian treats Heart Fire, while Wuzhuyu is drying; Liver Qi is also drying. Like attracts like, so it enters the Liver to calm Wood. Calmed Wood does not generate Fire; calmed Fire does not attack Metal; calmed Metal controls Wood. Instead of directly attacking Wood, it assists Metal to control Wood; hence the name Zuojin. This is not enough; subsequently use Liuwei Dihuang Wan added with Chaihu and Baishao (Paeoniae Radix Alba) to nourish Kidney Water, enabling Water to generate Wood. Xiaoyao San uses wind to disperse; Dihuang Yinzi (Rehmannia Elixir) uses rain to moisten. Can Wood fail to receive its natural destiny? Once this method is established, the depression of Wood and Fire is relieved, naturally ceasing to attack downward. Earth becomes moistened without dryness; Metal and Water naturally generate each other. I say one method can encompass the five methods, as such. Is it only this? Expanding it, the benefits are infinite. For symptoms such as alternating chills and fever, malaria-like but not malaria, aversion to cold and heat, vomiting, acid regurgitation, dyspepsia, chest and hypochondriac pain, lower abdominal fullness, dizziness, night sweats, jaundice, epidemic febrile diseases, hernia, and loose stools, this is a targeted formula. Extending it, for wind strike, Cold Damage, and dampness injury, excluding direct transmission, all external contractions should be viewed as depression. Use Xiaoyao San with modifications, and there will be no failure. Xiaochaihu Tang, Sini San (Frigid Extremities Powder), and Qianghuo Tang are largely similar but inferior in responsiveness to this formula. Divine understanding and flexible application depend on the practitioner. If cured after one dose but relapsing shortly after, or frequently relapsing with worsening severity, this must be a false syndrome of upper cold and lower heat. Do not administer this formula again; switch to warming and tonifying agents. For Yang deficiency, use Sijunzi Tang (Four Gentlemen Decoction) with warming herbs; for Yin deficiency, use Liuwei Tang with warming herbs. For severe cases, use the method of administering hot medicine cold to prevent rejection. This aligns with the *Neijing*: "Diseases vary in severity; treatments follow contrary or compliant principles." Early physicians exerted great effort to elucidate profound truths and innovate beforehand. But as transmission continues, Qi transformation thins. Should later learners not carefully ponder and further divine transformations to continue the lineage?